Jeremiah 6:29 — Word Study
WLCנָחַ֣ר מַפֻּ֔חַ מֵאֵ֖שׁ תַּ֣ם עֹפָ֑רֶת לַשָּׁוְא֙ צָרַ֣ף צָר֔וֹף וְרָעִ֖ים לֹ֥א נִתָּֽקוּ׃
BSAThe bellowsmappuach△ [blowing fiercely, burned] blow fiercelychârar■ {blasting away} the leadʻôwphereth [a heavy metal, impurities] with fireʼeshshâh [refining flame, purification] The refining [proceeds]tsâraph■ [process, to purify] in vainshâvᵉʼ [to no purpose, useless] ◂for the wickedraʻ [bad, evil] are notlôʼ purgednâthaq■ [cleansed, refined, torn away]
| Greek | English | Parsing |
|---|---|---|
| נָחַ֣ר | it puffs | Verb, Niphal, perfect third person masculine singular |
| מַפֻּ֔חַ | [the] bellow[s] | Noun common, masculine singular absolute |
| מֵאֵ֖שׁ תַּ֣ם | from a fire it is complete | Preposition, noun common both singular absolute |
| עֹפָ֑רֶת | lead | Noun common, feminine singular absolute |
| לַשָּׁוְא֙ | for vanity | Preposition, noun common masculine singular absolute |
| צָרַ֣ף | someone has refined | Verb, Qal, perfect third person masculine singular |
| צָר֔וֹף | steadfastly | Verb, Qal, infinitive absolute |
| וְרָעִ֖ים | and evil [people] | Conjunction |
| לֹ֥א | not | Particle |
| נִתָּֽקוּ׃ | they have been separated | Verb, Niphal, perfect third person common plural |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | The bellows blow fiercely, blasting away the lead with fire. The refining proceeds in vain, for the wicked are not purged. |
| KJV | The bellows are burned, the lead is consumed of the fire; the founder melteth in vain: for the wicked are not plucked away. |
| ASV | The bellows blow fiercely; the lead is consumed of the fire: in vain do they go on refining; for the wicked are not plucked away. |
| YLT | The bellows have been burnt, By fire hath the lead been consumed, In vain hath a refiner refined, And the wicked have not been drawn away. |
| WEB | The bellows blow fiercely. The lead is consumed in the fire. In vain they go on refining, for the wicked are not plucked away. |
| BBE | The blower is blowing strongly, the lead is burned away in the fire: they go on heating the metal to no purpose, for the evil-doers are not taken away. |
Where they part company is לַשָּׁוְא — see How Translations Differ.
The sentence consists of two main clauses, each followed by additional phrases that elaborate on the actions and their implications.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectמַפֻּחַ
verbחָרַר
The sentence as the grammar sees it Open the tree ›
1 of 10 occurs nowhere else in the Old Testament — a word chosen on purpose.
Bars are logarithmic — אֵת, the commonest word in the Hebrew Bible, stands about 11,000 times, so a linear scale would leave everything else invisible. Click a row to open that word.
Deep Study — Jeremiah 6:29
Sections marked generated are written from the data on this page rather than by a named author. Everything else — the lexicon entries, the cross references, the manuscript readings, the counts — is quoted from its source unchanged.
Context — The Futility of Refining the Wickedgenerated
Jeremiah 6:29 speaks to the efforts of refining the people of Judah, likening them to the process of purifying metals. Despite the intense efforts, the verse reveals that the wicked remain unpurged, highlighting the moral decay within the community. This reflects a broader theme in the book of Jeremiah, where God expresses His disappointment with the people's unrepentant hearts, as seen in the surrounding verses.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Jeremiah 9:7 | Therefore this is what the LORD of Hosts says: “Behold, I will refine them and test them, for what else can I do because of the daughter of My people? |
| 2 | Proverbs 17:3 | A crucible for silver and a furnace for gold, but the LORD is the tester of hearts. |
| 3 | Zechariah 13:9 | This third I will bring through the fire; I will refine them like silver and test them like gold. They will call on My name, and I will answer them. I will say, ‘They are My people,’ and they will say, ‘The LORD is our God.’” |
| 4 | Malachi 3:2–3 | But who can endure the day of His coming? And who can stand when He appears? For He will be like a refiner’s fire, like a launderer’s soap. |
| 5 | 1 Peter 1:7 | so that the proven character of your faith—more precious than gold, which perishes even though refined by fire—may result in praise, glory, and honor at the revelation of Jesus Christ. |
The Treasury of Scripture Knowledge — 9 references, hung on the phrase they belong to
The Key Word — נָחַ֣ר, na.Chargenerated
The verb נָחַר (na.Char) means 'to puff' or 'to scorch.' It conveys the idea of burning or drying up, often associated with strong emotions like anger. This word is used here to describe the fierce action of the bellows, indicating a vigorous effort to refine.
The Niphal form indicates a passive or reflexive action, suggesting that the bellows themselves are actively engaged in the process of blowing fiercely. This reflects the intensity of the refining process, which is crucial for understanding the futility expressed in the verse.
How Translations Differ — measured against the Berean Standard Biblegenerated
This study reads the verse in the Berean Standard Bible, so the BSB is the wording every comparison below is made against.
Sentence Structuregenerated
The main verb נָחַ֣ר governs the verse, indicating the fierce action of the bellows. This is followed by a series of phrases that describe the refining process and its outcome.
The structure includes a prepositional phrase מֵאֵ֖שׁ indicating the source of the fire, and a clause that concludes with the statement about the wicked not being purged, emphasizing the overall futility of the refining efforts.
Septuagint Backgroundgenerated
In the Septuagint, the Hebrew נָחַ֣ר is rendered as ἐχέλιπεν, which suggests a similar action of blowing or puffing. This choice reflects a direct connection to the physical act of refining.
The Greek word for עֹפָ֑רֶת is μόλιβος, indicating a focus on the metal lead, consistent with the Hebrew meaning. This highlights the material context of the refining process.
In plain words — the whole versegenerated
Jeremiah 6:29 describes how the bellows blow fiercely to refine lead with fire. However, the effort is in vain because the wicked are not cleansed. This highlights the futility of trying to purify those who refuse to change.
Frequently Asked Questionsgenerated
It means that despite the intense efforts to purify the people, those who are wicked remain unchanged, making the refining process ineffective.
This verse illustrates God's frustration with the unrepentant nature of His people, emphasizing that external efforts at purification are meaningless without true inner change.
The bellows symbolize the intense effort to refine and purify, representing the prophetic messages that are meant to bring about change in the people.
The wicked are not purged because they refuse to repent and change their ways, despite the refining efforts directed at them.
Reflection Questionsgenerated
- In what ways do I see the need for personal refinement in my own life?
- How can I respond to God's call for change rather than remaining like the unpurged wicked?
- What are some areas in my life where I might be resisting God's refining process?
- How can I encourage others to embrace the refining work that God wants to do in their lives?
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on Jeremiah 6:29 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleThe bellows are burnt,.... Which Kimchi interprets of the mouth and throat of the prophet, which, through reproving the people, were dried up, and become raucous and hoarse, and without any profit to
Read John Gill on Jeremiah 6 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryThe bellows are burned, the lead is consumed of the fire; the founder melteth in vain: for the wicked are not plucked away. The bellows are burned - so intense a heat is made that the very bellows are almost set on fire.
Read Robert Jamieson on Jeremiah 6 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleThe bellows are burned: the prophet prosecutes his metaphor taken from refining of metals, intimating herein that the prophets had spent their lungs to no purpose; see the like 69:3; and their strength was consumed by their so much labour and pains: q.d. The terror of the Lord is as a fire in my throat. The lead is consumed; some read it, the lead was entire, viz. their dross did still remain in them, the lead put for their dross; but I see no reason for nor need of this reading, but rather hereby is understood either that means which was used to prevail with them, his words compared to lead for the weight of them, and the use of them; or the judgments, which were heavy as lead, that God…
Read Matthew Poole on Jeremiah 6 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New TestamentsJeremiah 6:29 The bellows are burned, the lead is consumed of the fire; the founder melteth in vain: for the wicked are not plucked away.Ver. 29. The bellows are burnt.] The prophet’ s lungs are spent; all their pains spilt upon a perverse people. See Ezekiel 24:6; Ezekiel 24:12-13. Jeremiah had blowed hard, as a smith or metallary doth with his bellows; he had suffered, as it were, by the heat of a most ardent fire in trying and melting his ore; he had used his best art also by casting in lead, as today they do quicksilver, to melt it the more easily, and with less loss and waste; but all to no purpose at all. Let us, to the wearing of our tongues to the stumps, preach never so much, men…
Read John Trapp on Jeremiah 6 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(29) The bellows are burned.—Better, burn, or glow. In the interpretation of the parable the “bellows” answer to the life of the prophet as filled with the breath or spirit of Jehovah. He is, as it were, consumed with that fiery blast, and yet his work is faulty. The lead is consumed . . .—Better, from their fire is lead only. A different punctuation gives, The bellows burn with fire; yet lead is the only outcome. The point lies in the fact that lead was used as a flux in smelting silver ore. The founder in the case supposed went on with his work till the lead was melted, but he found no silver after all. Plucked away.—Better, separated or purified, as in keeping with the metaphor.
Read Charles John Ellicott on Jeremiah 6 →CambridgeThe Cambridge Bible for Schools and Colleges29. The figure from refining metals is continued from Jeremiah 6:27. “In refining, the alloy containing the gold or silver is mixed with lead, and fused in a furnace on a vessel of earth or bone-ash: a current of air is turned upon the molten mass (not upon the fire); the lead then oxidizes, and acting as a flux, carries away the alloy, leaving the gold or silver pure (I. Napier, The Ancient Workers in Metal, 1856, pp. 20, 23). In the case here imagined by the prophet, so inextricably is the alloy mixed with the silver, that, though the bellows blow, and the lead is oxidised by the heat, no purification is effected; only impure silver remains.” Dr. p. 39.
Read Cambridge on Jeremiah 6 →Albert Barnes1798–1870Barnes' Notes on the BibleThe bellows are burned - Worn out by continual blowing. The prophet has exhausted all his efforts. His heart, consumed by the heat of divine inspiration, can labor no more. Others translate “The bellows snort,” i.
Read Albert Barnes on Jeremiah 6 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible29. The lead is consumed, etc. — There is an uncertainty here as to the original text, and this has given rise to various renderings.
Read Daniel Denison Whedon on Jeremiah 6 →The verse in English, compared — 17 translations, and where they part company
Every translation on this page is a decision someone had to make and commit to. Read down a column and you see one translator's judgement; read across a row and you see the range the Greek actually allows. The BSB is the wording the rest of this page is measured against, so it is listed first.
Modern formal
The bellows blow fiercely, blasting away the lead with fire. The refining proceeds in vain, for the wicked are not purged.
The bellows blow fiercely. The lead is consumed in the fire. In vain they go on refining, for the wicked are not plucked away.
The bellows blow fiercely, blasting away the lead with fire. The refining proceeds in vain, for the wicked are not purged.
The fiery bellows of judgment burn fiercely. But there is too much dross to be removed. The process of refining them has proved useless. The wicked have not been purged.
Tyndale line
The bellows are burned, the lead is consumed of the fire; the founder melteth in vain: for the wicked are not plucked away.
The bellows blow fiercely; the lead is consumed of the fire: in vain do they go on refining; for the wicked are not plucked away.
The bellows blow fiercely; the lead is consumed of the fire: in vain do they go on refining; for the wicked are not plucked away.
The bellows is burned, the lead is consumed by the fire; the founder melteth in vain: for the wicked are not plucked away.
The bellowes are burnt: the lead is consumed in the fire: the founder melteth in vaine: for the wicked are not taken away.
Strictly literal
The bellows are burned, the lead is consumed by the fire; they have melted, and melted in vain; and the bad are not plucked away.
The bellows have been burnt, By fire hath the lead been consumed, In vain hath a refiner refined, And the wicked have not been drawn away.
The bellows have been burned, || The lead has been consumed by fire, || A refiner has refined in vain, || And the wicked have not been drawn away.
The bellows are burnt, by the fire the lead is consumed: in vain the melter refineth; for the wicked are not separated away.
The bellows are scorched by the fire that is burning them; the lead is consumed in the flames. The refining continues among them, but it is useless, because the evil is not removed.
From the Latin
The bellows have failed, the lead is consumed in the fire, the founder hath melted in vain: for their wicked deeds are not consumed.
Simplified
The bellows in the refiner's furnace blow powerfully, burning away the lead. But this refining is pointless, because the wicked are not purified.
The blower is blowing strongly, the lead is burned away in the fire: they go on heating the metal to no purpose, for the evil-doers are not taken away.
Counted from the translations carried on this site, not from a survey of every English Bible. A rendering shared by many versions is usually inherited rather than independently arrived at — the Tyndale line in particular runs through most of them.
The sentence as the grammar sees it — from the MACULA Hebrew treebank
This is not our own analysis: it is the scholarly syntax tree for the verse, showing how the clause actually holds together.
Boxes are the grammarian's groupings — clause, noun phrase, prepositional phrase.
The four witnesses to this verse — Masoretic, Septuagint, Samaritan, Qumran
The Masoretic Text and the Septuagint largely agree in their wording, with 9 of the 10 words matched. This consistency indicates a shared understanding of the refining metaphor, despite differences in phrasing.
נָחַ֣ר מַפֻּ֔חַ מֵאֵ֖שׁ תַּ֣ם עֹפָ֑רֶת לַשָּׁוְא֙ צָרַ֣ף צָר֔וֹף וְרָעִ֖ים לֹ֥א נִתָּֽקוּ׃
9 of the 10 words are matched. This is the word-by-word correspondence, not the Septuagint's own sentence — its word order and its articles are its own.
Four traditions, not one. “On the leather” means the letters physically survive on the scroll, as against letters an editor has supplied to fill a hole in it — a restoration is a scholar’s reading, not a reading of the manuscript. Words in [square brackets] are supplied; the notes count them apart from what survives.
The map of this verse — what each word keeps company with
This is a map of two things, both counted rather than judged. Company kept: which words stand within three words of each of these, anywhere in the Hebrew Bible — the thicker the line, the more often the pair meet compared with chance. Built from: the words a word is made out of, taken from its own Strong’s entry. It is not a map of meaning: nothing here claims two words mean the same thing. Click any circle to see the numbers behind it.
Lexicons — every word in Jeremiah 6:29
One dossier per word, with every reference work grouped by kind — Hebrew lexicons, morphology, Bible dictionaries, topical chains and the English of the translators themselves. The verse sits at the head of each block with the word under study lit, so you never lose your place. The panel above gives the short answer; this is the long one, and it is the part of the page worth indexing.
Every entry below is the lexicographer's own text. On the Hebrew: Brown-Driver-Briggs entire and its gloss set, Strong's Hebrew Dictionary, and Tyndale House's Translators Brief lexicon. Where a cell says a work has no entry, that work genuinely has none for this word.
חָרַר (charar) is a Hebrew verb meaning to burn or be hot. It encompasses various forms, including being scorched or dried up, and can also imply inciting passion or anger. The word appears in different grammatical forms, such as Qal and Niphal, indicating both active and passive states of burning. Its usage reflects physical heat as well as emotional intensity.
[חָרַר] vb. be hot, scorched, burn
Qal
be hot, scorched
burn = be burned
burn, of bones of sick men in fever
Niph.
be scorched
burn; be parched
Pilp. to kindle strife
base
H2787 [חָרַר] be hot, scorched, burn
2787 charar khaw-rar'
a primitive root; to glow, i.e. literally (to melt, burn, dry
up) or figuratively (to show or incite passion:--be angry,
burn, dry, kindle.
חָרַר (cha.rar) — to scorch.
1) to burn, be hot, be scorched, be charred
1a) (Qal)
1a1) to be hot, be scorched
1a2) to burn, be burned
1b) (Niphal)
1b1) to be scorched, be burned
1b2) to burn
1b3) to be dry, be angry
1c) (Pilpel) to cause to burn
Aramaic equivalent: cha.rakh (חֲרַךְ "to singe" H2761)
V-Qal-Perf-3ms — Verb · Niphal · perfect third person masculine singularHVNp3ms
מַפֻּחַ (mappuach) refers to 'bellows,' specifically the device used in a forge to blow air. It appears in Jeremiah 6:29, where it is used figuratively to describe ineffective prophetic efforts. The word is derived from another Hebrew term, but the entries do not provide further details on its etymology.
מַפֻּחַ n.m. bellows;—Je 6:29 (fig. of vain prophetic labour).
ref
H4647 מַפֻּחַ
4647 mappuach map-poo'-akh
from 5301; the bellows (i.e. blower) of a forge:--bellows.
see HEBREW for 05301
מַפֻּחַ (map.pu.ach) — bellow.
bellows
N-ms — Noun common · masculine singular absoluteHNcmsa
אֵשׁ (esh) means 'fire' and encompasses various types, including natural fire, supernatural fire associated with divine appearances, and fire used for cooking or on altars. It can also figuratively represent God's anger. The entries consistently highlight its literal and metaphorical uses, with no significant disagreement among lexicons.
אֵשׁ 377 n.f. fire
fire, of conflagration
of supernatural fire
fire for cooking, roasting, parching
esp. of altar fire
fig. of Yahweh's anger
in various combinations
base
H784 אֵשׁ fire . fire, of conflagration
. of supernatural fire
. fire for cooking, roasting, parching
. esp. of altar fire
. fig. of Yahweh's anger
. in various combinations
784 'esh aysh
a primitive word; fire (literally or figuratively):--
burning, fiery, fire, flaming, hot.
אֵשׁ (esh) — fire.
1) fire
1a) fire, flames
1b) supernatural fire (accompanying theophany)
1c) fire (for cooking, roasting, parching)
1d) altar-fire
1e) God's anger (fig.)
Aramaic equivalent: esh (אֶשָּׁא "fire" H0785)
HR/Ncbsa//Aamsa — Preposition · noun common both singular absoluteHR/Ncbsa//Aamsa
kom-plet': In the King James Version for pleroo, the verb ordinarily used for the coming to pass of what had been predicted. the King James Version translates this "complete" in Col 2:10; 4:12 to express the final and entire attainment of what is treated, leaving nothing beyond to be desired or hoped for; otherwise rendered in the Revised Version (British and American) ("made full"). In the Revised Version (British and American), c. appears once for Greek artios, from aro, "to join," in 2Ti 3:17, in sense of "accurately fitted for," where the King James Version has "perfect."
עֹפֶרֶת (owphereth) refers to lead, likely derived from its dusty color. The term appears consistently across various lexicons, indicating its meaning as a metal. There is a suggestion that it may be a foreign word, but no significant disagreement among the entries is noted.
עֹפֶרֶת n.m. lead (√ dub.; prob. foreign word)
base
H5777 עוֹפֶרֶת lead (√ dub.; prob. foreign word)
5777 `owphereth o-feh'-reth
or mophereth {o-feh'-reth}; feminine participle active of
6080; lead (from its dusty color):--lead.
see HEBREW for 06080
עֹפֶרֶת (o.phe.ret) — lead.
lead
N-fs — Noun common · feminine singular absoluteHNcfsa
led (`ophereth): Lead was one of the first metals to be used in the free state, probably because it was so easily obtained from its ores. Lead was found in ancient times in Egypt and the Sinaitic peninsula. There is no lead found in Palestine proper, but in Northern Syria and Asia Minor it occurs in considerable quantities, usually associated with silver. These sources no doubt furnished an important supply in Bible times. It was also brought by the Phoenicians from Spain (Tarshish) (Eze 27:12) and the British Isles.
Lead was used, as it still is, all along the Mediterranean shores for sinkers. Pieces of Egyptian fishnets probably dating from 1200 BC are now preserved in the British Museum, with their lead sinkers still attached. Since lead was the heaviest metal known to the ancients, gold excepted, it was generally used for…
This is one of the most common of metals, found generally in veins of rocks, though seldom in a metallic state, and most commonly in combination with sulphur. It was early known to the ancients, and the allusions to it in Scripture indicate that the Hebrews were well acquainted with its uses. The rocks in the neighborhood of Sinai yielded it in large quantities, and it was found in Egypt. In (Job 19:24) the allusion is supposed to be to the practice of carving inscriptions upon stone and pouring molten lead into the cavities of the letters, to render them legible and at the same time preserve them from the action of the air.
There are early allusions to this well-known metal in Scripture. The Egyptians "sank as lead" in the Red Sea, Ex 15:10; Nu 31:22; Eze 27:12. Job refers to its use in preserving a permanent record of events, by being melted and poured into letters deeply cut in a rock, Job 19:24. Leaden tablets also were used by the ancients for similar records. This metal was employed, before the use of quicksilver was known, in purifying silver; and the process by which these metals are purged from their dross, illustrates God’s discipline of his people, Jer 6:29,30; Eze…
The Hebrew word שָׁוְא (*shav*) means emptiness or vanity. It conveys ideas of falsehood, worthlessness, and deception, both in a literal sense and in terms of moral or spiritual emptiness. The lexicons highlight its use in describing empty speech or conduct that is devoid of value.
שָׁוְא n.[m.] emptiness, vanity
base
H7723 שָׁוְא emptiness, vanity
7723 shav' shawv
or shav {shav}; from the same as 7722 in the sense of
desolating; evil (as destructive), literally (ruin) or morally
(especially guile); figuratively idolatry (as false,
subjective), uselessness (as deceptive, objective; also
adverbially, in vain):--false(-ly), lie, lying, vain, vanity.
see HEBREW for 07722
שָׁוְא (shav) — vanity: false.
: false
1) emptiness, vanity, falsehood
1a) emptiness, nothingness, vanity
1b) emptiness of speech, lying
1c) worthlessness (of conduct)
Also means: shav (שָׁוְא ": vain" H7723H)
שָׁוְא (shav) — vanity: vain.
: vain/empty/worthless
1) emptiness, vanity, falsehood
1a) emptiness, nothingness, vanity
1b) emptiness of speech, lying
1c) worthlessness (of conduct)
Prep | N-ms — Preposition · noun common masculine singular absoluteHRd/Ncmsa
Does not usually denote, in Scripture, self-conceit or personal pride, 2Pe 2:18, but sometimes emptiness and fruitlessness, Job 7:3 Ps 144:4 Ec 1:1-18. It often denotes wickedness, particularly falsehood, De 32:21 Ps 4:2 24:4 119:37, and sometimes idols and idol-worship, 2Ki 17:15 Jer 2:5 18:15 Jon 2:8. Compare Paul’s expression, "they turned the truth of God into a lie,"
צָרַף (tsaraph) is a Hebrew verb meaning to smelt, refine, or test. It encompasses the processes of fusing metals and proving their purity, with forms indicating both the act of refining and the role of a refiner or goldsmith. The word appears in various contexts, including both literal and figurative uses of purification.
צָרַף vb. smelt, refine, test
Qal
smelt, refine
test
test (and prove true)
as n. smelter, refiner
Niph. many shall be refined
Pi. as n. a refiner
base
H6884 צָרַף smelt, refine, test
6884 tsaraph tsaw-raf'
a primitive root; to fuse (metal), i.e. refine (literally or
figuratively):--cast, (re-)fine(-er), founder, goldsmith,
melt, pure, purge away, try.
צָרַף (tsa.raph) — to refine.
1) to smelt, refine, test
1a) (Qal)
1a1) to smelt, refine
1a2) to test
1a3) to test (and prove true)
1a4) smelter, refiner, goldsmith (participle)
1b) (Niphal) to be refined
1c) (Piel) to be a refiner
1c1) refiner (participle)
V-Qal-Perf-3ms — Verb · Qal · perfect third person masculine singularHVqp3ms
צָרַף (tsaraph) is a Hebrew verb meaning to smelt, refine, or test. It encompasses the processes of fusing metals and proving their purity, with forms indicating both the act of refining and the role of a refiner or goldsmith. The word appears in various contexts, including both literal and figurative uses of purification.
צָרַף vb. smelt, refine, test
Qal
smelt, refine
test
test (and prove true)
as n. smelter, refiner
Niph. many shall be refined
Pi. as n. a refiner
base
H6884 צָרַף smelt, refine, test
6884 tsaraph tsaw-raf'
a primitive root; to fuse (metal), i.e. refine (literally or
figuratively):--cast, (re-)fine(-er), founder, goldsmith,
melt, pure, purge away, try.
צָרַף (tsa.raph) — to refine.
1) to smelt, refine, test
1a) (Qal)
1a1) to smelt, refine
1a2) to test
1a3) to test (and prove true)
1a4) smelter, refiner, goldsmith (participle)
1b) (Niphal) to be refined
1c) (Piel) to be a refiner
1c1) refiner (participle)
HVqaa — Verb · Qal · infinitive absoluteHVqaa
רַע (ra) is a Hebrew word meaning bad or evil, encompassing a range of negative qualities such as distress, misery, and ethical wrongdoing. It can describe unpleasantness, harm, or low value, and is used in various contexts, including emotional states and moral judgments. The entries also note its comparative form, indicating worse than or worst. The word has feminine forms, such as רָעָה (ra.ah), which similarly convey concepts of evil and distress.
רַע 228 adj. bad, evil
bad, disagreeable, malignant
bad, unpleasant, giving pain, unhappiness, misery
evil, displeasing
bad of its kind
bad, , i.e. of low value
מִן comp., worse than
sad, unhappy
devise evil (hurtful) device
bad, unkind, vicious in disposition or temper
ethically bad, evil, wicked
base
רַע 126 n.m. evil, distress, misery, injury, calamity
evil, distress, adversity
evil, injury, wrong
ethical evil
base
רָעָה 310 n.f. evil, misery, distress, injury
evil, misery, distress
evil, injury, wrong
ethical evil
base
H7451a רַע bad, evil . bad, disagreeable, malignant
. bad, unpleasant, giving pain, unhappiness, misery
. evil, displeasing
. bad of its kind
. bad, , i.e. of low value
. + מִן comp., worse than
. sad, unhappy
. devise evil (hurtful) device
. bad, unkind, vicious in disposition or temper
. ethically bad, evil, wicked
H7451b רַע evil, distress, misery, injury, calamity . evil, distress, adversity
. evil, injury, wrong
. ethical evil
H7451c רָעָה evil, misery, distress, injury . evil, misery, distress
. evil, injury, wrong
. ethical evil
7451 ra` rah
from 7489; bad or (as noun) evil (natural or moral):--
adversity, affliction, bad, calamity, + displease(-ure),
distress, evil((- favouredness), man, thing), + exceedingly, X
great, grief(-vous), harm, heavy, hurt(-ful), ill (favoured),
+ mark, mischief(-vous), misery, naught(-ty), noisome, + not
please, sad(-ly), sore, sorrow, trouble, vex,
wicked(-ly, -ness, one), worse(-st), wretchedness, wrong.
(Incl. feminine raaah; as adjective or noun.).
see HEBREW for 07489
רַע (ra) — bad: harmful.
: harmful
adj
1) bad, evil
1a) bad, disagreeable, malignant
1b) bad, unpleasant, evil (giving pain, unhappiness, misery)
1c) evil, displeasing
1d) bad (of its kind-land, water, etc)
1e) bad (of value)
1f) worse than, worst (comparison)
1g) sad, unhappy
1h) evil (hurtful)
1i) bad, unkind (vicious in disposition)
1j) bad, evil, wicked (ethically)
1j1) in general, of persons, of thoughts
1j2) deeds, actions
רַע (ra) — bad: evil.
1) evil, distress, misery, injury, calamity
1a) evil, distress, adversity
1b) evil, injury, wrong
1c) evil (ethical)
רָעָה (ra.ah) — distress: harm.
: harm
1) evil, misery, distress, injury
1a) evil, misery, distress
1b) evil, injury, wrong
1c) evil (ethical)
רַע (ra) — bad: evil.
: evil
adj
1) bad, evil
1a) bad, disagreeable, malignant
1b) bad, unpleasant, evil (giving pain, unhappiness, misery)
1c) evil, displeasing
Conj | Adj — ConjunctionHC/Aampa
pe'-p'-l: In English Versions of the Bible represents something over a dozen Hebrew and Greek words. Of these, in the Old Testament, `am, is overwhelmingly the most common (about 2,000 times), with le'om, and goy, next in order; but the various Hebrew words are used with very little or no difference in force (e.g. Pr 14:28; but, on the other hand, in Ps 44 contrast verses 12 and 14). Of the changes introduced by the Revised Version (British and American) the only one of significance (cited explicitly in the Preface to the English Revised Version) is the frequent use of the plural "peoples" (strangely avoided in the King James Version except Re 10:11; 17:15), where other nations than Israel are in question. So, for instance, in Ps…
לֹא (lo') is a Hebrew word meaning 'not' or 'no.' It serves as a simple negation and can imply absence or prohibition. The word can also be used in various contexts, often combined with other particles for emphasis or clarification. Its Aramaic equivalent is לָא (la), which also means 'not.'
לֹא or לוֹא adv. not
base
H3808 לֹא or לוֹא not
3808 lo' lo
or lowi {lo}; or loh (Deut. 3:11) {lo}; a primitive particle;
not (the simple or abs. negation); by implication, no; often
used with other particles (as follows):--X before, + or else,
ere, + except, ig(-norant), much, less, nay, neither, never,
no((-ne), -r, (-thing)), (X as though...,(can-), for) not (out
of), of nought, otherwise, out of, + surely, + as truly as, +
of a truth, + verily, for want, + whether, without.
לֹא (lo) — not.
1) not, no
1a) not (with verb-absolute prohibition)
1b) not (with modifier-negation)
1c) nothing (subst)
1d) without (with particle)
1e) before (of time)
Aramaic equivalent: la (לָא "not" H3809)
Part — ParticleHTn
נָתַק (nathaq) is a Hebrew verb meaning to pull, draw, or tear away. It encompasses various actions such as breaking, lifting, and rooting out, with different nuances in its grammatical forms, including Qal, Niphal, Piel, Hiphil, and Hophal. The entries indicate that it can refer to both active and passive forms of tearing or drawing away.
[נָתַק] vb. pull, draw, tear away, apart, off
Qal
draw away
draw or pull off
pull, tear away
Niph.
be drawn away
be torn apart, or in two, snapped
be separated
Pi.
tear apart, snap
tear out, up
Hiph.
draw away
drag them away
Hoph. they were drawn away from the city
base
H5423 נָתַק pull, draw, tear away, apart, off
5423 nathaq naw-thak'
a primitive root; to tear off:--break (off), burst, draw
(away), lift up, pluck (away, off), pull (out), root out.
נָתַק (na.taq) — to tear.
1) to pull or tear or draw off or away or apart, draw out, pluck up, break, lift, root out
1a) (Qal)
1a1) to draw away
1a2) to draw or pull off
1a3) to pull or tear away
1b) (Niphal)
1b1) to be drawn away, be drawn out
1b2) to be torn apart or in two, be snapped
1b3) to be separated
1c) (Piel)
1c1) to tear apart, snap
1c2) to tear out, tear up, tear away
1d) (Hiphil)
1d1) to draw away
1d2) to drag away
1e) (Hophal) to be drawn away
V-Niphal-Perf-3cp — Verb · Niphal · perfect third person common pluralHVNp3cp